6. ᾿Εφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς δέδωκάς } por ἐκ
842 aA , TOU κοσμου x k viii. 51. "επημήμμαε, ον ee
cou ἐστιν 2 1 Ace Vii. af
abalone ὅτι σύ pe ἀπέστειλας.
gol ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας' καὶ τὸν λόγον σου
7. νῦν ἔγνωκαν ὅτι πάντα ὅσα δέδωκάς μου, παρὰ :δ. ὅτι τὰ "ῥήματα ἃ δέδωκάς por, δέδωκα αὐτοῖς: καὶ ὑτοὶ ἔλαβον, καὶ ἔγνωσαν ἀληθῶς, ὅτι παρὰ god ἐξῆλθον, καὶ
9. ἐγὼ περὶ αὐτῶν ἐρωτῶ": οὗ
περὶ τοῦ κόσµου ἐρωτῶ, ἀλλὰ περὶ ὧν δέδωκάς por, ὅτι coi εἶσι.
πι 1 Chron ΧΧΙΧ. 14.
1 For δεδωκας in both occurrences in ver. 7 δεδωκας is found in $CDL, εδωκας in AB.
ABCD. }εισιν in NBCL 33.
cording to the mode of speech and con- ception prevalent in the N.T., a heavenly good, and so also a heavenly glory, can be conceived and spoken of as existing with God, and belonging to a person, not because this person already exists, and is invested with glory, but because the glory of God is in some way deposited and pre- served for this person in heaven’’. The passages, however, on which he depends for this principle do not sustain it. Such expressions as i. 14, ii. 11, which indicate that already while on earth a divine glory was manifest in Christ, in no de- gree contradict but rather confirm such statements as the present.
Vv. 6-19. Prayer for the dis- ciples.—Ver. 6. sili al σου. . « κόσμου. Ver. 4 is resumed and explained. ‘‘I have glorified Thee and finished my work by manifest- ig,” etc. To manifest the name here means to make God known as the holy and loving Father. This had been accomplished by Christ not in the case of all, but of those whom the Father had given Him; ο. vi. 37-44. Out of the world some were separated by the Father and allotted to Christ as His disciples. oot ἦσαν, ‘‘ Thine they were,” before they attached themselves to Jesus they already belonged to God in a special sense; as, ¢.g., Nath. i. 48.— Holtzmann. καὶ τὸν λόγον σου τετ- ηρήκασι, ‘and they have kept Thy word,” the revelation of God which has come to them through various channels ; in contrast to those mentioned in v. 38. —Ver. 7. As the result of this keep- ing of God’s truth, viv ἔγνωκαν . . . ἐστιν, ‘they have now’”’—in presence of this final revelation—‘ known that all things whatsoever Thou hast given
Ver. 10.
"10. καὶ τὰ ἐμὰ ™ πάντα od ἐστι, καὶ τὰ od End> καὶ δεδόξασµαι ἐν
6 εδωκας is read in SABDK. In ver. In ver. 8 δεδωκας in WL, eSwxas in
me are from Thee’. The object of the manifestation in Christ has been attained: the Father has been seen in and through Him. All the wisdom and power of Christ have been recognised as from God.—Ver. 8. ὅτι τὰ pypata... ἀπέστειλας. The result achieved, νετ. 7, was due to the fidelity of the messenger, τὰ ῥήματα . . . δέδωκα αὐτοῖς, and to the receptiveness of those prepared by God, αὐτοὶ ἔλαβον, etc. cf. xvi. 30. ἐγὼ περὶ αὐτῶν ἐρωτῶ. He desires solemnly to commit to the Father’s keeping those who have believed. He prays for them in distinction from the world, and for the present sets the world aside, οὐ περὶ τοῦ κόσμου. The petitions now presented are only applicable to disciples, not to the world. Melanchthon says: ‘ Vide horrendum judicium Christi de mundo, cum negat se orare pro mundo, damnat- que quicquid est mundi, quantumvis speciosum”. But Luther more justly says: “' To pray for the world, and not to pray for the world, must both be right and good. For soon after He says Him- self: ‘ Neither pray I for those alone, but for them also who shall believe on me’.”’ He prayed too for His crucifiers, Lk. xxiii. 34. His reason for praying for those who have received Him is ὅτι σοί εἶσι, ‘ because they are Thine’’, God’s interest in them and work upon them have already been manifested, and are the promise | of His further operation. — καὶ τὰ ἐμὰ πάντα σά ἐστι, καὶ τὰ oa ἐμά, the community of property and therefore of interest is unlimited, absolute; extending not only to the persons of the disciples, but to all that Christ has spoken and done on earth. καὶ δεδόξασµαι ἐν αὐτοῖς, “and 1 have been glorified in them,” 1.ε., in the dis-